Image of God

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Created in the Divine Image

TANAKH

The creation of humankind in the divine image underscores the unique intellectual, spiritual, and governing abilities bestowed upon humans. The first chapter of Genesis describes how God created humans in the divine image, granting them dominion over all living creatures and creating them as male and female.

And God said, “Let us make humankind in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.”
And God created humankind in the divine image,
creating it in the image of God—
creating them male and female.

Genesis 1:26-27

The Divine Image and the Preciousness of Israel

MISHNAH

Pirkei Avot 3:14 reflects on the intrinsic value of humanity and the Jewish people, emphasizing the profound significance of being created in the image of God. The passage notes that humanity's creation in God's image is a unique and cherished status, further enhanced by Israel's designation as "children of God" and the gift of the Torah, the divine tool through which the world was created.

He used to say: Beloved is man for he was created in the image [of God]. Especially beloved is he for it was made known to him that he had been created in the image [of God], as it is said: “for in the image of God He made man” (Genesis 9:6). Beloved are Israel in that they were called children to the All-Present. Especially beloved are they for it was made known to them that they are called children of the All-Present, as it is said: “you are children to the Lord your God” (Deuteronomy 14:1). Beloved are Israel in that a precious vessel was given to them…

Pirkei Avot 3:14

The Divine Pathos

JEWISH THOUGHT

Eliezer Berkovits examines Dr. Abraham Joshua Heschel’s concept of 'pathos,' which highlights the emotional connection between God and humanity. Heschel argues that human actions and emotions can impact God, suggesting an analogy between God and man. According to Heschel, this intimate relationship between Creator and creature underscores the understanding of God's involvement with the world, even though the difference between God and man remains significant.

How is this to be understood? Dr. Heschel knows the answer: “The fact that the attitudes of man may affect the life of God, that God stands in an intimate relationship to the world, implies a certain analogy between Creator and creature.” This, of course, is the cornerstone for the understanding of Dr. Heschel’s position. If on one or two occasions he does mention that the difference between God and man is absolute, it is not to be taken literally. What he means is that although there is a certain analogy between God and man, yet God is still very much different from man…

Major Themes in Modern Philosophies of Judaism, CHAPTER 6; Dr AJ Heschel's Theology of Pathos 104

The Mystical Image of God

KABBALAH

The concept of the "likeness of the appearance of a man" in the Zohar unveils profound mystical insights that elevate and adorn the divine. As a cornerstone of Jewish mysticism, the Zohar offers esoteric interpretations of the Torah, exploring the nature of God and the soul. Specifically, in Zohar, Vayakhel 36:443, the text describes how the divine likeness, symbolized by the appearance of a man, represents a supreme, esoteric wisdom that enhances and crowns the divine presence.

The verse cited continues: “and upon the likness of the throne was a likeness as the appearance of a man” (Ibid.). Why say both “likeness” and “appearance” when “likeness” would be enough? The explanation is that the term “likeness” alludes to the higher glory, the image of Man; whereas the word “appearance” embraces the likenesses generated in his words of Torah exposition and mystic doctrines, which ascend and are crowned on high, and afterwards assume the image of man, of those righteous ones who crown them, for the delight of the Holy One, blessed be He.

Zohar, Vayakhel 36:443

The Human Form and Divine Attributes

KABBALAH

The human form embodies all aspects of divine attributes, serving as a comprehensive representation of Godliness. In the 18th-century Kabbalistic work Kalach Pitchei Chokhmah, Moses Chaim Luzzatto (Ramchal) delves into how the human body mirrors the divine Sefirot.

Having explained that the Partzufim are rooted in the mystery of the Likeness of Man, we will now elaborate further on the correspondence between the Partzufim and the human form.
“And in truth, the physical human form is the offspring of all the Sefirot together... and shows everything that can be understood about Godliness” (Daat Tevunot p. 329).

Kalach Pitchei Chokhmah 71:3

Divine Ethics Explored

HALAKHAH

The belief that humans are created in the image of God has profound ethical implications, especially in the realm of medical ethics and the permissibility of embryonic stem cell research. Rabbi Chaim Jachter, in his contemporary responsa, explores the Jewish perspective on these ethical dilemmas, providing clear and practical halakhic decisions.

Our Torah tradition places great value upon human life; we are taught in the opening chapters of Genesis that each human was created in G-d's very image. The potential to save and heal human lives is an integral part of valuing human life from the traditional Jewish perspective. Moreover, our rabbinic authorities inform us that an isolated fertilized egg does not enjoy the full status of person-hood and its attendant protections. Thus, if embryonic stem cell research can help us preserve and heal humans with greater success…

Gray Matter II, Appendix 6

Wisdom and Divine Creativity

COMMENTARY

Rabbi Sacks integrates wisdom from both the sciences and humanities to help us perceive the universe as the work of God and human beings as reflections of divine creativity. In his commentary on the Torah portion Emor, Rabbi Jonathan Sacks explores the concept of wisdom (ḥokhma) in Jewish thought.

Wisdom is the ability to see God in creation, in the intricate complexity of the natural universe and the human mind. In contemporary terms, ḥokhma is a combination of the sciences and humanities: all that allows us to see the universe as the work of God and human beings as the image of God. It is summed up in a verse from Psalms (104:24), “How many are Your works, O Lord; You have made them all in wisdom.”

Covenant and Conversation; Leviticus; The Book of Holiness, Emor, Three Versions of Shabbat 14

Sanctifying Everyday Life

MUSAR

The sanctification of mundane aspects of human life, such as marital union, can elevate them to a level of holiness, ensuring that children born from such a union reflect a heightened spiritual purity. In his 17th-century work, Rabbi Isaiah HaLevi Horowitz integrates Kabbalistic concepts with practical ethical teachings to show how everyday actions can reflect divine holiness.

Man's purpose is to perfect his resemblance to the Divine. It follows that even those aspects of his body which are more mundane by nature should be elevated to a level of חולין שנעשו על טהרת הקודש, "profane matters treated as if all the restrictions of sacred matters applied to them." This includes the act of sexual union with his wife. At first glance the very desire to engage in sexual intercourse is demeaning, reflects the dominance of our physiological impulses over our spiritual impulses. This can be overcome when man sanctifies himself prior to engaging in marital relations with his…

Shenei Luchot HaBerit, Torah Shebikhtav, Ki Tavo, Torah Ohr 3

The Collaborative Creation of Man

COMMENTARY

The creation of man involved a collaborative process, including the angels. Radak, a medieval Jewish commentator, offers a unique perspective on the collaborative nature of creation in his commentary on Genesis.

ויאמר ה' אלוקים...כאחד ממנו, G’d included Himself when speaking about the angels, just as He had done when about to create man in 1,26, when He had saidנעשה אדם בצלמנו, “Let Us make man in Our image.”

Radak on Genesis 3:22:1

The Divine Breath and the Soul

SECOND TEMPLE

Philo of Alexandria explains that the human soul's divine connection is due to a divine breath, which is essential for achieving true happiness and blessedness. Philo, a Hellenistic Jewish philosopher, merges Jewish theology with Greek philosophy to explain the divine communication to Moses about the soul.

[86] Let not us then, the pupils of Moses, be any longer at a loss as to how man came to have a conception of the invisible God. For Moses himself learnt it by a divine communication, and has taught us how it was. He stated it thus. The Creator wrought for the body no soul capable by itself of seeing its Maker, but, accounting that it would be greatly to the advantage of the thing wrought should it obtain a conception of Him who wrought it, since this is what determines happiness and blessedness, He breathed into him from above of His own Deity…

That the Worse is wont to Attack the Better 24:1

Connecting with God's Presence Through Prayer

CHASIDUT

When one prays with deep feeling, they connect with God's presence through the names and descriptions revealed by the prophets, drawing divine honor upon themselves. Rabbi Nathan of Breslov’s Likutei Tefilot offers a collection of personal prayers meant to enhance one's spiritual connection and devotion.

When a Person Praises God, He Gazes upon God’s “Image”
Although no thought can grasp God, He has given us permission to label Him with names that the prophets revealed to us. Every word of praise, every description with which a person imagines and labels God, constitutes His “portrait.”
When a person prays and praises God with feeling from the depth of his heart, until he claps his hands with joy, he gazes upon the image of HaShem.
The Way We Imagine God Constitutes His “Portrait”
God, You are Unique, and You preceded all else…

Likutei Tefilot, Volume I 135:1

Procreation and the Divine Image

COMMENTARY

Failing to procreate is seen as diminishing G-d’s image in the world. Rabbeinu Bachya’s commentary on Genesis 9:7 explores the theological and moral implications of procreation in maintaining the divine image.

The words ואתם פרו ורבו “and you be fruitful and multiply,” have been placed here in order to teach that anyone who fails to practice the commandment to procreate is just as bad as someone who has committed murder. In fact, the sages in Yevamot 63 go so far as to say that failure to try and procreate is not only akin to bloodshed but that he is guilty of diminishing G-d’s image in the world. Different scholars phrase this idea slightly differently but they all agree that failure to attempt to procreate is equivalent to damaging G-d’s image in the eyes of His creatures…

Rabbeinu Bahya, Bereshit 9:7:1

Adam's Divine Legacy

MIDRASH

Adam, the first human, embodies the inherent dignity and divine likeness of every person. The fifth-century midrash Bereshit Rabbah, a talmudic-era midrashic work on the book of Genesis, explores Adam’s multifaceted nature, including his acquisition of all crafts and knowledge.

Rabbi Tanḥuma in the name of Rabbi Elazar, and Rabbi Menaḥem in the name of Rav said: Adam the first man learned all the crafts [in the world]. What is the source? “And craftsmen, they are me’adam” (Isaiah 44:11) – from Adam the first man. He learned even how to score a parchment, as it is stated: “This is the book” – it and its scoring.
“[This is the book of the descendants of Adam,] on the day that God created man” – this supports what Rabbi Elazar ben Azarya said: Three miracles occurred on that day: On that day they [Adam and Eve] were created, on that day they cohabited…

Bereshit Rabbah 24:7

Embracing Human Free Will

COMMENTARY

Humans are created in the image of God, which means they possess free will and are accountable for their actions. Rabbi Ovadiah Sforno, a 16th-century Italian biblical commentator, explores this concept in his commentary on Genesis, emphasizing the moral responsibility that comes with free will.

בדמות אלוקים עשה אותו, a reference to man’s free will. It is in this respect that man is like G’d. This is why when different generations of man angered G’d they were punished, [i.e. they had not been programmed to do evil. Ed.]

Sforno on Genesis 5:1:2

The Sanctity of Life and Multiplication

TALMUD

The connection between the commandment to be fruitful and multiply and the sanctity of human life highlights the moral and ethical implications of actions that affect the value of human existence. In the Talmudic tractate Yevamot, Rabbi Ya’akov and Ben Azzai discuss the implications of not fulfilling the commandment to be fruitful and multiply, linking it to diminishing the sanctity of life and shedding blood.

Rabbi Ya’akov says: It is as though he diminishes the Divine Image, as it is stated: “For in the image of God He made man” (Genesis 9:6), and it is written immediately afterward: “And you, be fruitful and multiply” (Genesis 9:7). Ben Azzai says: It is as though he sheds blood and also diminishes the Divine Image, as it is stated: “And you, be fruitful and multiply,” after the verse that alludes to both shedding blood and the Divine Image.

Yevamot 63b:17

Emulating Divine Attributes

HALAKHAH

We are obligated to emulate God's attributes, such as being gracious, merciful, and holy. In his famed 12th-century code of Jewish law, Mishneh Torah, Maimonides (Rambam) emphasizes the ethical imperative for Jews to follow the paths of righteousness and justice.

[Our Sages] taught [the following] explanation of this mitzvah:
Just as He is called "Gracious," you shall be gracious;
Just as He is called "Merciful," you shall be merciful;
Just as He is called "Holy," you shall be holy;
In a similar manner, the prophets called God by other titles: "Slow to anger," "Abundant in kindness," "Righteous," "Just," "Perfect," "Almighty," "Powerful," and the like. [They did so] to inform us that these are good and just paths. A person is obligated to accustom himself to these paths and [to try to] resemble Him to the extent of his ability.

Mishneh Torah, Human Dispositions 1:6

Sanctity of Human Life

TARGUM

The divine retribution for shedding human blood underscores the sanctity of human life. The Targum Jonathan, an Aramaic translation and interpretation of the Hebrew Bible, emphasizes justice and accountability by highlighting the divine creation of humans.

Whoso sheddeth the blood of man, the judges, by witnesses, shall condemn him unto death; but he who sheddeth it without witnesses, the Lord of the world will bring punishment on him in the day of the great judgment; because in the image of the Lord He made man.

Targum Jonathan on Genesis 9:6

Central to Creation

REFERENCE

The Jewish people are seen as central to creation, possessing a unique soul and free will. Gershom Bader’s early 20th-century work reflects the teachings of the Mishnah, the first codification of Jewish law from the early third-century land of Israel, on the unique status of man, particularly the Jewish people, in creation.

The creation of the world they explained as creation ex nihilo. The central aim of creation was man, who was made in the image of God, whose face turns heavenward and who stands upright on his feet. Man possesses a soul and a free will to do as he chooses. Speaking of man, they considered the Jews to be the chosen people; within the Jewish people the pious and righteous man was the one elect.

The Jewish Spiritual Heroes, Volume I; The Creators of the Mishna, Introduction 61

Created in His Image

LITURGY

The act of God forming man specifically in His image is a profound and foundational concept in Judaism. The Sheva Brachot, recited during Jewish wedding ceremonies, include blessings that praise God for creating humans in His image, emphasizing the sanctity of marriage and creation.

3. Blessed are You, Adonoy, our God, King of the Universe Who formed man (Adam) in His image, in the image of His likeness; and fashioned for him out of his very self a building (a wife: Eve) for eternity. Blessed are You, Adonoy, Former of Man.

Shabbat Siddur Sefard Linear, Birchas Hamazon, The Seven Marriage Blessings 7-14

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